Proverbs 15:28 — Word Study
WLCלֵ֣ב צַ֭דִּיק יֶהְגֶּ֣ה לַעֲנ֑וֹת וּפִ֥י רְ֝שָׁעִ֗ים יַבִּ֥יעַ רָעֽוֹת׃
BSAThe heartlêb [center of feelings and intellect] of the righteoustsaddîyq [just, morally upright] pondershâgâh▸ [to mutter, meditate] how to answerʻânâh [to respond, give a thoughtful reply] but the mouthpeh [lip, edge of expression] of the wickedrâshâʻ [morally wrong, guilty] blurts outnâbaʻ▸ [to bubble, gush forth] evilraʻ [bad, morally harmful]
| Greek | English | Parsing |
|---|---|---|
| לֵ֣ב | [the] heart of | Noun common, masculine singular construct |
| צַ֭דִּיק | a righteous [person] | Adj |
| יֶהְגֶּ֣ה | it considers | Verb, Qal, imperfect third person masculine singular |
| לַעֲנ֑וֹת | to answer | Preposition, verb qal infinitive construct common |
| וּפִ֥י | and [the] mouth of | Conjunction, noun common masculine singular construct |
| רְ֝שָׁעִ֗ים | wicked [people] | Noun common, masculine plural absolute |
| יַבִּ֥יעַ | it pours forth | Verb, Hiphil, imperfect third person masculine singular |
| רָעֽוֹת׃ | evil things | Noun common, feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The heart of the righteous ponders how to answer, but the mouth of the wicked blurts out evil. |
| KJV | The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things. |
| ASV | The heart of the righteous studieth to answer; But the mouth of the wicked poureth out evil things. |
| YLT | The heart of the righteous meditateth to answer, And the mouth of the wicked uttereth evil things. |
| WEB | The heart of the righteous weighs answers, but the mouth of the wicked gushes out evil. |
| BBE | The heart of the upright gives thought to his answer; but from the mouth of the evil-doer comes a stream of evil things. |
The translations agree on the rendering of the key terms in this verse.
The main clause presents the action of the righteous, followed by a contrasting clause that highlights the impulsive nature of the wicked's speech.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָגָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 15:28
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Wisdom on Speechgenerated
Proverbs 15:28 presents a contrast between the heart of the righteous and the mouth of the wicked, illustrating the importance of thoughtful speech. This verse is situated within a broader discourse on moral conduct, emphasizing how one's inner thoughts influence outward expressions. The surrounding verses further explore themes of integrity and the consequences of one's actions, as seen in Proverbs 15:27 and 15:29.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 15:2 | The tongue of the wise commends knowledge, but the mouth of the fool spouts folly. |
| 2 | Proverbs 16:23 | The heart of the wise man instructs his mouth and adds persuasiveness to his lips. |
| 3 | 1 Kings 3:23–28 | Then the king replied, “This woman says, ‘My son is alive and yours is dead,’ but that woman says, ‘No, your son is dead and mine is alive.’” |
| 4 | Ecclesiastes 5:2–6 | Do not be quick to speak, and do not be hasty in your heart to utter a word before God. After all, God is in heaven and you are on earth. So let your words be few. |
| 5 | 1 Peter 3:15 | But in your hearts sanctify Christ as Lord. Always be prepared to give a defense to everyone who asks you the reason for the hope that is in you. But respond with gentleness and respect, |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — יֶהְגֶּה, yeh.Gehgenerated
The verb הָגָה (hagah), here in the imperfect tense, indicates an ongoing action of pondering or muttering. It suggests a deep, reflective process rather than a mere surface-level thought.
This word is often associated with meditation, as seen in contexts like Psalm 1:2, where it describes a person who meditates on God's law. The focus is on the internal deliberation that leads to a careful response.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of יֶהְגֶּה as 'ponders' or 'considers'.
Sentence Structuregenerated
The main verb יֶהְגֶּה governs the first clause, indicating the action of the righteous, while the second clause introduces the contrasting action of the wicked through the verb יַבִּיעַ.
This structure highlights the contrast between the internal deliberation of the righteous and the external impulsiveness of the wicked, emphasizing the difference in their approaches to speech.
Septuagint Backgroundgenerated
The Septuagint translates יֶהְגֶּה as μελετῶσιν, which carries a similar meaning of meditation or consideration. This choice reflects an understanding of the importance of thoughtful speech in the context of moral behavior.
The use of ἀποκρίνεται for יַבִּיעַ suggests a more active expression of speech, aligning with the impulsive nature of the wicked.
In plain words — the whole versegenerated
Proverbs 15:28 contrasts the careful thought of the righteous with the hasty words of the wicked. The righteous take time to consider their responses, while the wicked speak without thinking, often leading to harmful words.
Frequently Asked Questionsgenerated
It means that the righteous carefully consider their thoughts and responses, reflecting on what is right before speaking.
The mouth of the wicked speaks impulsively and without thought, often leading to evil or harmful words.
Careful speech reflects moral integrity and wisdom, while impulsive speech can lead to negative consequences.
We should strive to think before we speak, ensuring our words reflect our values and intentions.
Reflection Questionsgenerated
- In what situations do I find myself speaking impulsively rather than thoughtfully?
- How can I practice being more like the righteous in my responses to others?
- What steps can I take to ensure my words are constructive and not harmful?
- How does my inner thought life influence my outward speech?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 15:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe heart of the righteous studieth to answer,.... He thinks before he speaks, meditates what he shall say, what answer to give to men; whether in things civil, natural, or religious; and what to
Read John Gill on Proverbs 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things.
Read Robert Jamieson on Proverbs 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleStudieth to answer; he answers or speaks considerately and conscientiously, and therefore profitably, or to the use and edification of the hearers. The mouth, not the heart; for he is without heart in Scripture account, and he rashly speaks what comes into his mouth, without the direction of his heart or conscience. Evil things; foolish, and unprofitable, and hurtful speeches.
Read Matthew Poole on Proverbs 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 15:28 The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things.Ver. 28. The heart of the righteous studieth to answer.] His tongue runs not before his wit, but he weighs his words before he utters them (as carrying a pair of balance between his lips), and dips his words in his mind ere men see what colour they are of, as Plutarch saith Phocion did. He hath his heart, not at his mouth, but at his right hand, saith Solomon, to make use of when he sees his time. Melanchthon, when some hard question was proposed to him, would take three days’ deliberation to answer it. And, in his answer to Staphylus, he ingenuously confesseth, or rather…
Read John Trapp on Proverbs 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) The heart of the righteous studieth to answer—i.e., aright, knowing how much good and evil is caused by words. (Comp. James 3:5, sqq.)
Read Charles John Ellicott on Proverbs 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 28. The heart of the righteous studieth to answer] His tongue never runs before his wit, he never speaks rashly, and never unadvisedly; because he studies-ponders, his thoughts and his words.
Read AdamClarke on Proverbs 15 →Albert Barnes1798–1870Barnes' Notes on the BibleContrast the “studying” of the wise before he answers and the hasty babbling of the foolish. The teaching of our Lord Matthew 10:19 presents us with a different and higher precept, resting upon different conditions.
Read Albert Barnes on Proverbs 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible28. Studieth — Meditates to answer. He does not answer an inquiry without thought, because he is solicitous to speak only what is correct and useful. Poureth out evil things — Belches forth malignity.
Read Daniel Denison Whedon on Proverbs 15 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The heart of the righteous ponders how to answer, but the mouth of the wicked blurts out evil.
The heart of the righteous weighs answers, but the mouth of the wicked gushes out evil.
The heart of the righteous ponders how to answer, but the mouth of the wicked blurts out evil.
The heart of the righteous considers how to answer, but the mouth of the wicked pours out evil things.
Tyndale line
The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things.
The heart of the righteous studieth to answer; But the mouth of the wicked poureth out evil things.
The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things.
The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things.
The heart of the righteous studieth to answere: but the wicked mans mouth babbleth euil thinges.
Strictly literal
The heart of a righteous [man] studieth to answer; but the mouth of the wicked poureth out evil things.
The heart of the righteous meditateth to answer, And the mouth of the wicked uttereth evil things.
The heart of the righteous meditates to answer, || And the mouth of the wicked utters evil things.
The heart of the righteous reflecteth to answer; but the mouth of the wicked sputtereth out evil things.
The heart of the righteous person ponders before it answers, but the mouth of wicked people pours out all its evil.
From the Latin
The mind of the just studieth obedience: the mouth of the wicked over floweth with evils.
Simplified
Good people think how best to answer questions, but stupid people say all kinds of evil things.
The heart of the upright gives thought to his answer; but from the mouth of the evil-doer comes a stream of evil things.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with all words matched in the Hebrew and Greek. The Dead Sea Scrolls fragment shows partial agreement, with some words restored, indicating consistency in the core message across these ancient texts.
לֵ֣ב צַ֭דִּיק יֶהְגֶּ֣ה לַעֲנ֑וֹת וּפִ֥י רְ֝שָׁעִ֗ים יַבִּ֥יעַ רָעֽוֹת׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[לב] צדיק לענות ופי רשעים יביע [רעות]
7 words of the verse are on this fragment — 1 partly restored, 2 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 15:28
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAamsa
The Hebrew word הָגָה (hagah) encompasses a range of meanings related to vocal expressions, including to moan, growl, and utter. It can imply both inarticulate sounds and more deliberate actions like meditation and devising thoughts. The entries suggest uses in various contexts, including distress and magical mutterings, but do not indicate any significant disagreement among the lexicons.
הָגָה vb. moan, growl, utter, speak, muse (only poet.)
Qal
of inarticulate sounds
growl, of lion growling over prey
groan, moan, in distress (like dove)
utter
of inarticulate sounds
(soliloquize) meditate, muse
imagine, devise
Po. a conceiving and an uttering, out of the heart, lying words
Hiph. those that make chirpings and mutterings, of necromancers and wizards
base
H1897 הָגָה moan, growl, utter, speak, muse (only poet.) .. of inarticulate sounds . growl, of lion growling over prey
. groan, moan, in distress (like dove)
. utter
. of inarticulate sounds . (soliloquize) meditate, muse
. imagine, devise
. a conceiving and an uttering, out of the heart, lying words
. those that make chirpings and mutterings, of necromancers and wizards
1897 hagah daw-gaw'
a primitive root (compare 1901); to murmur (in pleasure or
anger); by implication, to ponder:--imagine, meditate, mourn,
mutter, roar, X sore, speak, study, talk, utter.
see HEBREW for 01901
הָגָה (ha.gah) — to mutter.
1) to moan, growl, utter, muse, mutter, meditate, devise, plot, speak
1a) (Qal)
1a1) to roar, growl, groan
1a2) to utter, speak
1a3) to meditate, devise, muse, imagine
1b) (Poal) to utter
1c) (Hiphil) to mutter
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
an'-ser: In our English Bible the word "answer" does not always mean a simple reply to a question.
1. In the Old Testament:
Six different words are translated by answer.
(1) It is frequently used where no question has been asked and in such cases it means a word, a statement.
(2) It also means a response (Job 21:34; 34:36).
(3) It often means a declaration or proclamation from God where no question has been asked. See the many passages that read: "The Lord answered and said."
Besides the common use of this word in the sense of to reply, it is very often used in the bible, following the Hebrew and Greek idioms, in the sense of to speak; meaning simply that one begins or resumes his discourse, Zec 3:4; 6:4; Mt 11:25; 12:38; Lu 7:40. It also means, to sing in choruses or responses, 1Sa 18:7; and to give account of one’s self in judgment, Ge 30:33; Job 9:3.
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine plural absoluteHNcmpa
נָבַע (naba`) is a primitive root meaning to gush forth or bubble up. It encompasses actions like flowing, pouring out, and emitting, with uses in both literal and figurative contexts, including the utterance of words. The entries indicate that it can also refer to producing a foul odor, as in belching forth.
[נָבַע] vb. flow, spring, bubble up, poet. and late
Qal a flowing wady
Hiph. pour out, emit, cause to bubble, belch forth
base
H5042 נָבַע
5042 naba` naw-bah'
a primitive root; to gush forth; figuratively, to utter (good
or bad words); specifically, to emit (a foul odor):--belch
out, flowing, pour out, send forth, utter (abundantly).
נָבַע (na.va) — to bubble.
1) to flow, pour out, pour, gush forth, spring, bubble up, ferment
1a) (Qal) to flow
1b)(Hiphil) to pour out, emit, cause to bubble, belch forth
1b1) to pour out
1b2) to cause to bubble, ferment
1b3) to pour forth, emit, belch forth
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
N-fp — Noun common · feminine plural absoluteHNcfpa